When the king asked the woman, she confirmed it. So the king appointed for her an officer, saying, "Restore all that was hers, along with all the proceeds of the field from the day that she left the country until now." When the king asked the womanThis phrase highlights the direct involvement of the king in the affairs of his subjects, which was not always typical in ancient monarchies. The Hebrew root for "asked" (שָׁאַל, sha'al) implies a seeking or inquiring, suggesting the king's genuine interest in understanding the woman's situation. Historically, this reflects a period in Israel's monarchy where the king was accessible and willing to engage with the needs of the people, demonstrating a model of leadership that is attentive and just. she told him
The woman's response to the king's inquiry is straightforward and honest. The Hebrew verb used here (נָגַד, nagad) means to declare or make known. This indicates her trust in the king's ability to rectify her situation. In a broader scriptural context, this interaction underscores the importance of truthfulness and transparency when seeking justice, aligning with biblical principles of integrity and righteousness. So the king appointed for her a court official
The king's decision to appoint a court official (סָרִיס, saris) signifies the formal and authoritative action taken to address the woman's plight. The term "court official" often referred to a trusted servant or officer in the king's court, responsible for executing the king's commands. This appointment reflects the king's commitment to justice and the proper administration of his kingdom, ensuring that the woman's rights are restored. saying, 'Restore all that was hers'
The command to "restore" (שׁוּב, shuv) is a powerful biblical concept often associated with repentance and returning to a former state. Here, it signifies the king's directive to return the woman's property and rights, emphasizing the biblical theme of restitution. This act of restoration is a reflection of God's justice, where wrongs are righted, and individuals are returned to their rightful place. along with all the income from the field
The inclusion of "all the income" (תְּבוּאָה, tevuah) from the field highlights the king's comprehensive approach to justice. It was not enough to simply return the land; the woman was also to receive the profits that would have been hers had she not been forced to leave. This reflects a holistic view of justice that seeks to fully restore and compensate for loss, aligning with the biblical principle of abundant restoration. from the day she left the country until now
This phrase underscores the duration of the woman's absence and the king's acknowledgment of her prolonged suffering. The Hebrew word for "left" (יָצָא, yatsa) implies a departure or going out, often used in contexts of exile or forced migration. The king's decree to compensate her from the time of her departure until the present moment illustrates a sensitivity to the full extent of her loss and a desire to make amends, resonating with the biblical call to care for the displaced and marginalized. Persons / Places / Events 1. The KingLikely King Jehoram of Israel, who is involved in the restoration of the Shunammite woman's property. 2. The Shunammite WomanA woman from Shunem who had previously shown hospitality to the prophet Elisha and had left her land due to a famine. 3. ElishaThe prophet who had previously warned the Shunammite woman about the coming famine, prompting her to leave. 4. The OfficerAn appointed official tasked by the king to ensure the restoration of the woman's property and produce. 5. The FamineA significant event that caused the Shunammite woman to leave her land, setting the stage for her return and the king's intervention. Teaching Points Divine Providence and Human AgencyGod often works through human authorities to accomplish His purposes, as seen in the king's role in restoring the woman's property. Faithfulness in RelationshipsThe Shunammite woman's past kindness to Elisha is rewarded, illustrating the principle of sowing and reaping in relationships. Restoration and JusticeGod's heart for justice is evident in the restoration of what was lost, encouraging believers to trust in His timing and provision. Obedience and TrustThe Shunammite woman's obedience to Elisha's warning and her trust in God's provision serve as a model for believers facing difficult circumstances. God's Care for the VulnerableThe account underscores God's concern for the vulnerable and marginalized, encouraging believers to advocate for justice and restoration in their communities. Bible Study Questions 1. How does the king's response to the Shunammite woman's situation reflect God's character and His concern for justice? 2. In what ways can we see God's providence at work in the lives of those who trust and obey Him, as demonstrated in this passage? 3. How does the restoration of the Shunammite woman's property encourage us to seek justice and restoration in our own lives and communities? 4. What lessons can we learn from the Shunammite woman's relationship with Elisha about the importance of faithfulness and hospitality? 5. How can we apply the principles of divine justice and restoration found in this passage to modern-day issues of social justice and advocacy? Connections to Other Scriptures 2 Kings 4:8-37This passage provides background on the Shunammite woman's relationship with Elisha, including the miraculous birth of her son and his subsequent resurrection by Elisha. Leviticus 25:23-28Discusses the laws of property redemption and restoration, which resonate with the king's decision to restore the Shunammite woman's land. Psalm 146:7Speaks of God executing justice for the oppressed, which parallels the king's just action in restoring the woman's property. Luke 18:1-8The parable of the persistent widow, which highlights themes of justice and persistence in seeking what is rightfully due. People Ahab, Ahaziah, Aram, Athaliah, Ben, Benhadad, Ben-hadad, David, Edomites, Elisha, Gehazi, Hadad, Hazael, Israelites, Jehoram, Jehoshaphat, Jezreel, Joram, Omri, SyriansPlaces Damascus, Edom, Jerusalem, Jezreel, Libnah, Ramah, Ramoth-gilead, Samaria, Syria, ZairTopics Appointed, Appointeth, Asketh, Belonged, Case, Chamberlain, Eunuch, Field, Fields, Fruits, Hers, Including, Income, Increase, King's, Leaving, Officer, Official, Orders, Produce, Property, Questions, Recounteth, Related, Restore, Revenue, Saying, Servants, Story, Till, UnsexedDictionary of Bible Themes 2 Kings 8:1-6 5492 restitution Library The Story of Hazael
'So Hazael went to meet him, and took a present with him, even of every good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Ben-hadad king of Syria hath sent me to thee, saying, Shall I recover of this disease? 10. And Elisha said unto him, Go, say unto him, Thou mayest certainly recover: howbeit the Lord hath shewed me that he shall surely die. 11. And he settled his countenance stedfastly, until he was ashamed: and the man of God wept. 12. And Hazael said, …
Alexander Maclaren—Expositions of Holy ScriptureHazael
BY REV. J. G. GREENHOUGH, M.A. "But what, is thy servant a dog, that he should do this great thing?"--2 KINGS viii. 13. Hazael was the chief minister and prime favourite of Benhadad, the Syrian king. He had been raised from a humble lot and promoted to that high post by the partiality of his sovereign, who had doubtless discerned his exceptional abilities, and certainly placed implicit trust in him. Just now the king was dangerously ill, and Hazael had been sent to inquire of the prophet of Israel …
George Milligan—Men of the Bible; Some Lesser-Known The Assyrian Revival and the Struggle for Syria
Assur-nazir-pal (885-860) and Shalmaneser III. (860-825)--The kingdom of Urartu and its conquering princes: Menuas and Argistis. Assyria was the first to reappear on the scene of action. Less hampered by an ancient past than Egypt and Chaldaea, she was the sooner able to recover her strength after any disastrous crisis, and to assume again the offensive along the whole of her frontier line. Image Drawn by Faucher-Gudin, from a bas-relief at Koyunjik of the time of Sennacherib. The initial cut, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 The Prophet Jonah.
It has been asserted without any sufficient reason, that Jonah is older than Hosea, Joel, Amos, and Obadiah,--that he is the oldest among the prophets whose written monuments have been preserved to us. The passage in 2 Kings xiv. 25, where it is said, that Jonah, the son of Amittai the prophet, prophesied to Jeroboam the happy success of his arms, and the restoration of the ancient boundaries of Israel, and that this prophecy was confirmed by the event, cannot decide in favour of this assertion, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Redemption for Man Lost to be Sought in Christ.
1. The knowledge of God the Creator of no avail without faith in Christ the Redeemer. First reason. Second reason strengthened by the testimony of an Apostle. Conclusion. This doctrine entertained by the children of God in all ages from the beginning of the world. Error of throwing open heaven to the heathen, who know nothing of Christ. The pretexts for this refuted by passages of Scripture. 2. God never was propitious to the ancient Israelites without Christ the Mediator. First reason founded on …
John Calvin—The Institutes of the Christian Religion The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Christ's Prophetic Office
'The Lord thy God will raise up unto thee a Prophet,' &c. Deut 18:85. Having spoken of the person of Christ, we are next to speak of the offices of Christ. These are Prophetic, Priestly, and Regal. 'The Lord thy God will raise up unto thee a Prophet.' Enunciatur hic locus de Christo. It is spoken of Christ.' There are several names given to Christ as a Prophet. He is called the Counsellor' in Isa 9:9. In uno Christo Angelus foederis completur [The Messenger of the Covenant appears in Christ alone]. …
Thomas Watson—A Body of Divinity Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times Commerce
The remarkable change which we have noticed in the views of Jewish authorities, from contempt to almost affectation of manual labour, could certainly not have been arbitrary. But as we fail to discover here any religious motive, we can only account for it on the score of altered political and social circumstances. So long as the people were, at least nominally, independent, and in possession of their own land, constant engagement in a trade would probably mark an inferior social stage, and imply …
Alfred Edersheim—Sketches of Jewish Social Life Original Sin
Q-16: DID ALL MANKIND FALL IN ADAM'S FIRST TRANSGRESSION? A: The covenant being made with Adam, not only for himself, but for his posterity, all mankind descending from him, by ordinary generation, sinned in him, and fell with him in his first transgression. 'By one man sin entered into the world, and death by sin,' &c. Rom 5:12. Adam being a representative person, while he stood, we stood; when he fell, we fell, We sinned in Adam; so it is in the text, In whom all have sinned.' Adam was the head …
Thomas Watson—A Body of Divinity Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 2 Kings 8:6 NIV2 Kings 8:6 NLT2 Kings 8:6 ESV2 Kings 8:6 NASB2 Kings 8:6 KJV
2 Kings 8:6 Commentaries
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